Category: Pastoral Letters

Dear Brothers and Sisters in Christ,

I trust and pray you are well. God bless you always!

Since we are now in the full swing of Sunday School and the church (thankfully) is filling up, I’d like to reintroduce our Church Etiquette guide in the Sunday Bulletin. Those guidelines are published so that everyone’s worship experience is celebrated and with the least number of interruptions or distractions.

But in fairness, I have been asked, “why can’t we walk in at this time?” Or “why should we be standing at that time?” So, to clear things up, I offer this simple explanation as to why we do what we do, and don’t do what we don’t do, during the Divine Services of the Church – especially on Sunday mornings.

In the Bulletin, we remind the Faithful that we do not enter the church during certain times. These times include the entrances, processions, readings from the Epistle and the Gospel, the homily, the reciting of the Lord’s Prayer and the Nicene Creed, during the Consecration of the Holy Gifts, and pretty much any time the priest is facing the congregation and addressing them.

Wow. Admittedly, that is a long list of designated times of no movement during the services. But you will notice that these are areas of the service that are of a heightened importance and require an environment of sanctity and respect. For those who have already assembled to worship, it is incredibly distracting to move around or lose attention. Most especially, when the Gospel is being read, we all need to be highly aware of every spoken word of Scripture. We need to be listening intently and concentrating. That means even in the narthex, when the Gospel is being read, we need to be focused on the Word. And of course, it’s just common courtesy not to be walking in while people are listening to the sermon.

Please let’s also be equally aware, that it is just as distracting to leave the church during these times. Please refrain from going out during these times as well.

Standing in church is a posture that represents attentiveness, respect, and reverence. We stand during the receiving of Holy Communion because the Very Body and Blood of Christ are present in our midst. If the king is in the room, we do not sit casually. So, when the King is in the church, we stand attentively. I realize this is a new tradition or expectation to many of our new, faithful worshippers. But I believe that with time and practice, patience and endurance will follow. 

You will also notice the stanchion rope in the back of the church. This rope is placed there to reduce movement up and down the center aisle during worship services. The center aisle is used for censing and processions and should not be used unless an usher or parish council member removes the rope. Since the church is filling up, they will monitor seating and allow individuals to take those inside seats. But please, do not step over the rope to enter or exit the church.

I love the fact that we enjoy seeing each other in church. And Sunday mornings are the ideal times to catch up with our friends and family. But please, refrain from idol talk and especially laughter while inside the church. Standing in line for Communion, or for antidoron after church may seem like a great time to visit, but please remember, we are still assembled for worship at those times, and our most appropriate demeanor is still appreciated. 

If you are ever in church and not able to find a seat, and are required to stand in the back, please be careful not to lean against the west wall and scrape against the iconography. To be sure, the paint used is tough and hardy. But why test its limits? Please stand tall just away from the wall. 

Lastly, please remember that for any strange reason, that may require you to cross from one side of the church to the other during services, please do so from the back of the church, not in front.

While I realize that this little treatise sounds obnoxious with all the do’s and don’ts, but I offer it sincerely with the intent of heightening our awareness to proper etiquette while in the church. Thank you for receiving this information in the manner in which it was intended. I remain,

With Much Love in Christ, 

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

The feast of the Dormition or Falling-asleep of the Theotokos is celebrated this coming Friday on the fifteenth of August. This feast, which is also sometimes called the Assumption, commemorates the death, resurrection and glorification of Christ’s mother. It proclaims that Mary has been “assumed” by God into the heavenly kingdom of Christ in the fullness of her spiritual and bodily existence.

As with the nativity of the Virgin and the feast of her entrance to the temple, there are no biblical or historical sources for this feast. The Tradition of the Church is that Mary died as all people die, not “voluntarily” as her Son, but by the necessity of her mortal human nature which is indivisibly bound up with the corruption of this world.

The Orthodox Church teaches that Mary is without personal sins. In the Gospel of the feast, however, in the liturgical services and in the Dormition icon, the Church proclaims as well that Mary truly needed to be saved by Christ as all human persons are saved from the trials, sufferings and death of this world; and that having truly died, she was raised up by her Son as the Mother of Life and participates already in the eternal life of paradise which is prepared and promised to all who “hear the word of God and keep it” (Lk11.27–28).

In giving birth, you preserved your virginity. In falling asleep you did not forsake the world, O Theotokos. You were translated to life, O Mother of Life, and by your prayers, you deliver our souls from death.

Apolytikion

Neither the tomb, nor death, could hold the Theotokos, who is constant in prayer and our firm hope in her intercessions. For being the Mother of Life, she was translated to life, by the One who dwelt in her virginal womb.

Kontakion

The services of the feast repeat the main theme, that the Mother of Life has “passed over into the heavenly joy, into the divine gladness and unending delight” of the Kingdom of her Son (Vesperal hymn). The Old Testament readings, as well as the gospel readings for the Vigil and the Divine Liturgy, are exactly the same as those for the feast of the Virgin’s nativity and her entrance into the Temple. Thus, at the Vigil we again hear Mary say: “My soul magnifies the Lord and my Spirit rejoices in God my Saviour” (Lk 1.47). At the Divine Liturgy we hear the letter to the Philippians where Saint Paul speaks of the self-emptying of Christ who condescends to human servitude and ignoble death in order to be “highly exalted by God his Father” (Phil 2.5–11). And once again we hear in the Gospel that Mary’s blessedness belongs to all who “hear the word of God and keep it” (Lk 11.27–28).

Thus, the feast of the Dormition of the Theotokos is the celebration of the fact that all men are “highly exalted” in the blessedness of the victorious Christ, and that this high exaltation has already been accomplished in Mary the Theotokos. The feast of the Dormition is the sign, the guarantee, and the celebration that Mary’s fate is, the destiny of all those of “low estate” whose souls magnify the Lord, whose spirits rejoice in God the Saviour, whose lives are totally dedicated to hearing and keeping the Word of God which is given to men in Mary’s child, the Saviour and Redeemer of the world.

Finally it must be stressed that, in all of the feasts of the Virgin Mother of God in the Church, the Orthodox Christians celebrate facts of their own lives in Christ and the Holy Spirit. What happens to Mary happens to all who imitate her holy life of humility, obedience, and love. With her all people will be “blessed” to be “more honorable than the cherubim and beyond compare more glorious than the seraphim” if they follow her example. All will have Christ born in them by the Holy Spirit. All will become temples of the living God. All will share in the eternal life of His Kingdom who live the life that Mary lived.

In this sense everything that is praised and glorified in Mary is a sign of what is offered to all persons in the life of the Church. It is for this reason that Mary, with the divine child Jesus within her, is called in the Orthodox Tradition the Image of the Church. For the assembly of the saved is those in whom Christ dwells.

It is the custom in some churches to bless flowers on the feast of the Dormition of the Holy Theotokos.

Services this week which precede the Dormition include Paraklesis Services that will take place this Monday and Wednesday evenings at 7:00 pm Great Vespers for the Dormition of the Theotokos will be celebrated on Thursday evening at 7:00 pm, and services for the Dormition Itself will take place on Friday; the Orthros will begin at 9:00 am followed by the Divine Liturgy. 

Most Holy Theotokos Save Us! 

With Much Love in Christ,

Fr. Anthony Savas

Protopresbyter

Dear Brothers and Sisters in Christ,

As we stand in the first days of the Dormition Fast, our attention is also drawn to the Feast of our Lord’s Transfiguration – the event of revealing Himself in the fullness of His Glory to the disciples upon Mount Tabor. This event, though taking place just before His Passion, Crucifixion, and Resurrection, is taken out of a chronological sequence and celebrated in August to coincide with the fullness of the fruits in their season. In the Mediterranean world, this is the time that grapevines are at their peak ripeness.  In the Transfiguration, the ministry of Christ had reached its full potential here on Earth and He was ready to enter into the fulfillment of the Father’s plan for salvation. This is the spiritual ripeness of Christ’s journey in the world. To acknowledge this connection, luscious grapes are blessed at the conclusion of the Transfiguration Divine Liturgy and distributed to the people.

For a fuller understanding of this all-important Festival in the life of Christ and within the Calendar of the Church, let us refer to the following writing of Fr. Thomas Hopko:

The transfiguration of Christ is one of the central events recorded in the gospels. Immediately after the Lord was recognized by His apostles as “the Christ [Messiah], the Son of the Living God,” He told them that “He must go up to Jerusalem and suffer many things . . . and be killed and on the third day be raised” (Mt 16). The announcement of Christ’s approaching passion and death was met with indignation by the disciples. And then, after rebuking them, the Lord took Peter, James, and John “up to a high mountain”—by tradition Mount Tabor—and was “transfigured before them.”

. . . and His face shone like the sun, and His garments became white as snow and behold, there appeared to them Moses and Elijah, talking with Him. And Peter said to Jesus, “Lord, it is well that we are here; if you wish I will make three booths here, one for You and one for Moses and one for Elijah.” He was still speaking when lo, a bright cloud overshadowed them, and a voice from the cloud said, “This is My Beloved Son, with Whom I am well pleased; listen to Him.” When the disciples heard this, they fell on their faces with awe. But Jesus came and touched them, saying, “Rise, and have no fear.” And when they lifted up their eyes, they saw no one but Jesus only. And as they were coming down the mountain, Jesus commanded them, “Tell no one the vision, until the Son of Man is raised from the dead”.

Mt 17.1–92, see also Mk 9.1–9; Lk 9.28–36; 2 Pet 1.16–18

The Jewish Festival of Booths was a feast of the dwelling of God with men, and the transfiguration of Christ reveals how this dwelling takes place in and through the Messiah, the Son of God in human flesh. There is little doubt that Christ’s transfiguration took place at the time of the Festival of Booths, and that the celebration of the event in the Christian Church became the New Testamental fulfillment of the Old Testamental feast in a way similar to the feasts of Passover and Pentecost.

In the Transfiguration, the apostles see the glory of the Kingdom of God present in majesty in the person of Christ they see that “in Him, indeed, all the fullness of God was pleased to dwell,” that “in Him the whole fullness of deity dwells bodily” (Col 1.19, 2.9). They see this before the crucifixion so that in the resurrection they might know Who it is Who has suffered for them, and what it is that this one, Who is God, has prepared for those who love Him. This is what the Church celebrates in the feast of the Transfiguration.

Thou wast transfigured on the mount. O Christ God, revealing Thy glory to Thy disciples as they could bear it. Let Thine everlasting light shine upon us sinners. Through the prayers of the Theotokos, O Giver of Light, glory to Thee.

Apolytikion of Holy Transfiguration

On the mountain wast Thou transfigured, O Christ God, and Thy disciples beheld Thy glory as far as they could see it; so that when they would behold Thee crucified, they would understand that Thy suffering was voluntary, and would proclaim to the world that Thou art truly the Radiance of the Father.

Kontakion of Holy Transfiguration

Besides the fundamental meaning which the event of the Transfiguration has in the context of the life and mission of Christ, and in addition to the theme of the glory of God which is revealed in all of its divine splendor in the face of the Saviour, the presence of Moses and Elijah is also of great significance for the understanding and celebration of the feast. Many of the hymns refer to these two leading figures of the Old Covenant as do the three scripture readings of Vespers which tell of the manifestation of the glory of God to these holy men of old (Ex 24.12–18; 33.11–34.8; 1 Kg 19.3–16).

Moses and Elijah, according to the liturgical verses, are not only the greatest figures of the Old Testament who now come to worship the Son of God in glory, they also are not merely two of the holy men to whom God has revealed himself in the prefigurative theophanies of the Old Covenant of Israel. These two figures actually stand for the Old Testament itself: Moses for the Law and Elijah for the Prophets. And Christ is the fulfillment of the Law and the Prophets (Mt 5.17).

They also stand for the living and dead, for Moses died and his burial place is known, while Elijah was taken alive into heaven in order to appear again to announce the time of God’s salvation in Christ the Messiah.

Thus, in appearing with Jesus on the mount of Transfiguration, Moses and Elijah show that the Messiah Saviour is here, and that He is the Son of God to Whom the Father Himself bears witness, the Lord of all creation, of the Old and New Testaments, of the living and the dead. The Transfiguration of Christ in itself is the fulfillment of all of the theophanies and manifestations of God, a fulfillment made perfect and complete in the person of Christ. The Transfiguration of Christ reveals to us our ultimate destiny as Christians, the ultimate destiny of all men and all creation to be transformed and glorified by the majestic splendor of God Himself.

There is little doubt that the feast of the Transfiguration of Christ belonged first to the pre-Easter season of the Church. It was perhaps celebrated on one of the Sundays of Lent, for besides certain historical evidence and the fact that today St Gregory Palamas, the great teacher of the Transfiguration of Christ, is commemorated during Lent, the event itself is one which is definitely connected with the approaching death and resurrection of the Saviour.

. . . for when they would behold Thee crucified, they would understand that Thy suffering was voluntary.

Kontakion

So dearly beloved in the Lord, please plan to attend Great Vespers for the Feast of the Transfiguration this Tuesday, August 5th at 7:00 pm, and the Orthros and Divine Liturgy on August 6th at 9:00 am and 10:00 am respectively. I remain,

With Much Love in Christ,

Fr. Anthony

Dear Brothers and Sisters in Christ,

Did you miss me?!? I sure missed all of you these past three Sundays not praying with you at St. Anna. I greatly look forward to being back in our church for Sunday worship tomorrow. I trust and pray that you have enjoyed the blessings of the summer months. And I am also so grateful that so many of you turned out for our Maternal Feast Day celebration with Great Vespers and our Picnic this past Thursday evening. Thank you to our Philoptochos, Men’s Ministry and Parish Council who worked so hard to sponsor such an energized event. You know it’s a great celebration when you nearly run out of food and extra tables have to continually be rolled out and set up.

As we seek the intercessions of the Holy Ancestor of God, our Matron Saint Anna, let us also and most especially set our minds and hearts toward her precious daughter, the Theotokos and Ever-Virgin Mary. This coming Friday begins the Dormition Fast as we prepare for the commemoration of her falling asleep on August 15th.

St. Symeon of Thessalonica writes that, “The fast in August [Dormition fast] was established in honor of the Mother of God the Word; Who, foreknowing Her repose, ascetically labored and fasted for us as always, although She was holy and immaculate, and had no need for fasting. Thus, She especially prayed for us in preparation for being transported from this life to the future life, when Her blessed soul would be united through the Divine spirit with Her Son. Therefore, we also should fast and praise Her, emulating Her life, urging Her thereby to pray for us. Some, by the way, say that this fast was instituted on the occasion of two feasts—the Transfiguration and the Dormition. I also consider it necessary to remember these two feasts—one which gives us light, and the other which is merciful to us and intercedes for us.”

Isn’t it incredible to think about the establishment of this fasting period which precedes such a solemn occasion? It was started by her, herself in preparation of her departure from this life. We therefore imitate her pious grace and strength, preparing our minds, souls and bodies to contemplate the repose of the Theotokos, her departure from this earthly life, and her enthronement in heaven as an ever-intercessor on behalf of all of us. 

As many of you are aware, the Fast is accompanied by the celebration of the Small Paraklesis Services, celebrated on the Mondays, Wednesdays and Fridays of the Fasting Period (from August 1-14). This year at St. Anna, there is no exception to that rule.  

Paraklesis Services will be celebrated at 7:00 pm on August 1, 4, 6, 8, 11 and 13. Great Vespers for the Dormition of the Theotokos will be celebrated on Thursday, August 14th at 7:00 pm. The Orthros and Divine Liturgy for the Dormition will be celebrated on Friday, August 15th at 9:00 am and 10:00 am. This is day will mark what is known as the “Summer Pascha.” Praise be to God!

Also connected to this sacred period, Great Vespers for the Transfiguration of Christ will be on Tuesday, August 5th at 7:00 pm with the Orthros and Liturgy the following day at the normal times. 

Lastly, my most beloved in the Lord, please know that we will honor our joyful tradition of celebrating the Paraklesis outdoors in our South Patio to begin the series of services. The first Paraklesis on Friday, August 1st will be the only service to be celebrated outdoors. Bring your lawn chairs. Enjoy the summer evening, praying in the beauty of creation. This tradition began as an affirmation of the practice of holding the Paraklesis Services in the courtyards and entry plazas of the churches in Greece. I love the above quote from St. Symeon of Thessalonica as I recall chanting the Paraklesis Services in outdoor settings in parishes throughout Thessaloniki as a young deacon. This was my reasoning for taking the service outside and enjoying the lovely setting of our grotto. 

There are folks who depend on our livestreaming in order to be connected to the worship of the church. This is why we’re only doing it once for we do not have streaming capabilities outdoors. So let’s make it a special occasion and inaugurate the season appropriately and enthusiastically. 

Well, once again, it is such a delight for me to have returned to our parish home and to the Altar at St. Anna. Let’s enjoy the remainder of the summer. And include the prayers of the Theotokos in the coming days, and in our entire lives. I remain,

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

After the Saviour’s Ascension into the Heavens, the eleven Apostles and the rest of His disciples, the God-loving women who followed after Him from the beginning, His Mother, the most holy Virgin Mary, and His brethren-all together about 120 souls returned from the Mount of Olives to Jerusalem. Entering into the house where they gathered, they went into the upper room, and there they persevered in prayer and supplication, awaiting the coming of the Holy Spirit, as their Divine Teacher had promised them. In the meanwhile, they chose Matthias, who was elected to take the place of Judas among the Apostles.

Thus, on this day, the seventh Sunday of Pascha, the tenth day after the Ascension and the fiftieth day after Pascha, at the third hour of the day from the rising of the sun, there suddenly came a sound from Heaven, as when a mighty wind blows, and it filled the whole house where the Apostles and the rest with them were gathered. Immediately after the sound, there appeared tongues of fire that divided and rested upon the head of each one. Filled with the Spirit, all those present began speaking not in their native tongue, but in other tongues and dialects, as the Holy Spirit instructed them.

The multitudes that had come together from various places for the feast, most of whom were Jews by race and religion, were called Parthians, Medes, Elamites, and so forth, according to the places where they dwelt. Though they spoke many different tongues, they were present in Jerusalem by divine dispensation. When they heard that sound that came down from Heaven to the place where the disciples of Christ were gathered, all ran together to learn what had taken place. But they were confounded when they came and heard the Apostles speaking in their own tongues. Marveling at this, they said one to another, “Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born?” But others, because of their foolishness and excess of evil, mocked the wonder and said that the Apostles were drunken.

Then Peter stood up with the eleven, and raising his voice, spoke to all the people, proving that that which had taken place was not drunkenness, but the fulfilment of God’s promise that had been spoken by the Prophet Joel: “And it shall come to pass in the last days, that I shall pour out of My Spirit upon all flesh, and your sons and daughters shall prophesy” (Joel 2:28), and he preached Jesus of Nazareth unto them, proving in many ways that He is Christ the Lord, Whom the Jews crucified but God raised from the dead. On hearing Peter’s teaching, many were smitten with compunction and received the word. Thus, they were baptized, and on that day about three thousand souls were added to the Faith of Christ.

Such, therefore, are the reasons for today’s feast: the coming of the All-holy Spirit into the world, the completion of the Lord Jesus Christ’s promise, and the fulfilment of the hope of the sacred disciples, which we celebrate today. This is the final feast of the great mystery and dispensation of God’s incarnation. On this last, and great, and saving day of Pentecost, the Apostles of the Saviour, who were unlearned fishermen, made wise now of a sudden by the Holy Spirit, clearly and with divine authority spoke the heavenly doctrines. They became heralds of the truth and teachers of the whole world. On this day they were ordained and began their apostleship, of which the salvation of those three thousand souls in one day was the comely and marvelous first fruit.

That which came to pass at Pentecost, was the ordination of the Apostles, the commencement of the apostolic preaching to the nations, and the inauguration of the priesthood of the new Israel. Saint Cyril of Alexandria says that “Our Lord Jesus Christ herein ordained the instructors and teachers of the world and the stewards of His divine Mysteries … showing together with the dignity of Apostleship, the incomparable glory of the authority given them … Revealing them to be splendid with the great dignity of the Apostleship and showing them forth as both stewards and priests of the divine altars . . . they became fit to initiate others through the enlightening guidance of the Holy Spirit” (PG 74, 708-712). Saint Gregory Palamas says, “Now, therefore … the Holy Spirit descended … showing the Disciples to be supernal luminaries … and the distributed grace of the Divine Spirit came through the ordination of the Apostles upon their successors” (Homily 24, 10). And Saint Sophronius, Bishop of Jerusalem, writes, “After the visitation of the Comforter, the Apostles became high priests” (PG 87, 3981B). Therefore, together with the baptism of the Holy Spirit which came upon them who were present in the upper chamber, which the Lord had foretold as recorded in the Acts, “ye shall be baptized with the Holy Spirit not many days hence” (Acts 1:5), the Apostles were also appointed and raised to the high priestly rank, according to Saint John Chrysostom (PG 60, 21).

On this day commenced the celebration of the Holy Eucharist by which we become “partakers of the Divine Nature” (II Peter 1:4). For before Pentecost, it is said of the Apostles and disciples only that they abode in “prayer and supplication” (Acts 1:14); it is only after the coming of the Holy Spirit that they persevered in the “breaking of bread,”that is, the communion of the Holy Mysteries-“and in prayer” (Acts 2:42).

The feast of holy Pentecost, therefore, determined the beginning of the priesthood of grace, not the beginning of the Church. Henceforth, the Apostles proclaimed the good tidings “in country and town,” preaching and baptizing and appointing shepherds, imparting the priesthood to them whom they judged were worthy to minister, as Saint Clement writes in his first Epistle to the Corinthians (I Cor. 42).

All foods allowed during the week following Pentecost.

Enjoy this most blessed Feast. Marvel at the Holy Spirit. Celebrate our Triune God.

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Christ is Risen!

Truly He is Risen!

Christos Anesti!

Alithos Anesti!

I am grateful to greet you in the extreme joy of the Resurrection. We came to the second year of celebrating Lenten, Holy Week and Paschal Services in our new worship space. Everything, and I mean everything went so smoothly and seamlessly this year. I am thankful to all of you who came in pious prayer to worship our Savior Jesus Christ these past several months of the Season. All services were well attended and enthusiastically received. You are such a lovely community, alive in the Spirit and serving each other with Christian Love. I cannot believe that Pascha has come and gone in 2025, but that is our reality. We still have several days to celebrate our Risen Lord, of course. The Feast of the Ascension is not until May 29th!

Thank you to all who worked so hard to bring dignity, grace, love, and special attention to each of our services and all of the retreats that took place in these past few months, leading up to the Resurrection of Christ. Our Philoptochos, Men’s Ministry, Church Musicians, Parish Council Members, Ushers, Teachers, and Altar Boys all brought their best to be brought to the Throne of God. Every effort to His Glory, and unto our salvation. Also, I wish to thank my brother clergy who served with such passion and dedication throughout the Lenten Season, Holy Week and Pascha. I literally would not be standing without the support and propping up of Fr. Elias and Dn. John. 

As we head into the remainder of spring and summer, there will be allot taking place here at St. Anna’s. We tend not to slow down much at any time of year. So please, keep up the spiritual zeal and enthusiasm for the sacred. God Bless you in these salvific days of Resurrection. And hey, while they say “Paschal Letdown” is a real thing – when the Sunday after Pascha is lightly attended. Let’s prove “them” wrong. See you tomorrow!

I remain,

With Love in Christ Who Rose on the Third Day,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

At long last, we are here. Tomorrow begins the transition to Holy Week and Pascha. For weeks you have been seeing the Holy Week Schedule and I pray you have prepared yourselves and allocated the proper time to experience together, the most spiritually significant week of our lives. Please keep in mind a couple thoughts beyond what has been announced. 

Beginning with the Orthros Service of Palm Sunday, we welcome as our guest chanter, Mr. Robert Shand. Rob is a native to Salt Lake City and grew up in the local Greek Orthodox Community. He, his wife, Jenny and their son, Charles will be welcomed additions to our Holy Week and Pascha experience. He is a graduate of our Holy Cross Seminary and an accomplished and formally trained psalti. Together with our own Spirit-filled and church musicians, I look forward to celebrating these divine services unto the glory of God, and for the inspiration of His people. 

Secondly, as we begin the actual commemoration of Holy Week, with the First Bridegroom Service on the Evening of Palm Sunday, please remember that we will have His Eminence Metropolitan Constantine with us. Also visiting for the first time, Dn. Alexios Demos, the deacon to the Metropolitan and the Metropolis of Denver Director of Ministries. It would be fantastic to have as many people as possible to welcome them and to receive the blessings of His Eminence to begin our Holy Week journey together. 

Thirdly, please remember to have your children participating in our annual Youth Holy Friday Retreat. All children from kindergarten to Twelfth Grade are welcome and encouraged to attend. The Retreat begins at 11:30 and ends after Vespers. Kids will be ready to be picked up at around 4:15 pm.

Fourthly, the Divine Liturgy on Holy Saturday Morning is very much thought of as a youth event of sorts. I invite all children to be with us as they joyfully ring bells and see the flower petals fly as we commemorate Christ’s descent into Hades, freeing those held captive from the time of Adam and Eve. What a celebration!

Lastly, please remember that we break bread together on the early morning of Pascha following the Paschal Divine Liturgy. A full lamb dinner (or chicken if you don’t do lamb) will be waiting for us. Break the Fast surrounded by your closest friends and family, at St. Anna’s!

God bless you and be strengthened in these salvific days. I remain,

With Much Love in Christ Who Triumphantly Arrives in Jerusalem on the Colt of a Donkey, 

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow is the final weekend before we head into a most significant transition with a full head of steam. Next Saturday is the Saturday of Lazarus. The combined observance of the Raising of Lazarus and Christ’s triumphal entry into Jerusalem is the pivot point from Great Lent into Holy Week. For the many of you who are experiencing these commemorations and liturgical celebrations for the first time, or are still new to them, I envy you. The wide-eyed and open-hearted spirit with which you will approach this season is an inspiration to us all. The Passion and Resurrection of Christ is in full display in all the dignity, reverence, awe, poetic expression, and respect They so completely deserve. You are in for the spiritual ride of your lives!

The services of Holy Week and Pascha are filled with the dogma, theology, teachings and truths of holy Orthodox Church. The Church from the beginning. The Church that was there. The Church that continues. The Church that is His precious Body. 

To those of us who have been accustomed to these days, please, approach them with the childhood innocence of your youth. Each year is a new celebration, a new observance, a new reality. To be sure, these Holidays happen every year, but we mourn the crucified Christ and celebrate the Resurrected Christ every year as if it is happening now, for the first time. The language indicates the present, not simply referencing us to the past. 

This coming week, there are no weekday evening services. You have been diligent these past five weeks in participating in the Great Compline Services, Presanctified Liturgies, and Salutations Services, as well as Saturday Evening Great Vespers. I encourage you to take this needed rest from an intensified liturgical schedule and gear up for an energized Holy Week experience. Come to as many services as possible. His Eminence Metropolitan Constantine will be with us for the first Bridegroom Service next Palm Sunday Evening. The Sacrament of Holy Oil will be administered twice on Holy Wednesday, and for sure, please, PLEASE, make sure that your children, from kindergarten through 12th Grade are with us for the Holy Friday Retreat. There is no reason for them not to be with us on that most sacred, solemn, sad, and auspicious day. 

I have attached the Holy Week and Pascha Schedule, as well as having it included within the Weekly Bulletin. Please reference it and plan accordingly.

Lastly, please remember that we will, once again be breaking bread and breaking the fast together with our annual Anastasi Dinner following the Paschal Divine Liturgy in the early morning hours of April 20th. There are many things that will take place in the coming and immedate days. They are all to God’s glory. They are all to our spiritual benefit. Enjoy.

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

Dear Brothers and Sisters in Christ,

Tomorrow evening, the tone, demeanor, and texture of Orthodox Christian worship makes a quantum leap as we make the transition into Great and Holy Lent at the Great Vespers of Forgiveness Service at 7:00 pm. Monday, March 3rd, or Clean Monday is the first day of the Fast. From that day to the Saturday of Lazarus on April 12th, we will enter into a period of fasting, prayer, and repentance.

The parish calendar is overflowing with liturgical services, retreats, symposium settings, potluck dinners and supportive fellowship engagements. Please read the calendar closely to avail yourselves of every opportunity for spiritual growth and connection to these sacred days. These days lead to Christ. They point to Him. They witness Him. The are filled with Him.

We will take these steps together. We will enjoy the support of one another and lean on the encouragement of our brothers and sisters in Christ. This will be the first Lenten experience for many people in our St. Anna Community. I pray that we can all be supportive and inspired teachers of our most sacred traditions. 

I have found a lovely explanation of our Lenten Journey on the Blog “Orthodox Christian Tools.” Please enjoy this concise and complete explanation. I wish you a blessed beginning of your journey. 

So… off we go!

Great Lent is more than just a period of fasting—it’s a transformative spiritual journey that prepares Christians for the most significant celebration of the year: Holy Pascha, commonly known as Easter. This 40-day season is a time of deep reflection, repentance, and renewal, inviting us to reconnect with God and prepare our hearts to celebrate the resurrection of Jesus Christ.

In this blog, we’ll explore the rich traditions and practices of Great Lent, from its purpose and structure to its profound spiritual lessons. Whether you’re new to Lent or a seasoned observer, this guide will help you understand its beauty and significance.

What is Great Lent?

Great Lent is the 40-day period of spiritual preparation leading up to Holy Pascha (Easter). It is the central part of the Triodion season, a ten-week period that includes:

• Three Pre-Lenten Weeks: A time to prepare our hearts.
• Six Weeks of Lent: A period of fasting, prayer, and repentance.
• Holy Week: The final week leading up to Easter, commemorating Christ’s Passion and Resurrection.

The main theme of the Triodion is repentance—a call to return to God, our loving Father. This season is a spiritual journey, a chance to walk with our Savior, Jesus Christ, and prepare to meet Him risen on Easter Sunday.

The Heart of Great Lent: Prayer and Fasting

Great Lent is centered on two key practices: prayer and fasting. These are not just rituals but tools to help us grow closer to God.

The Purpose of Fasting

Fasting is more than abstaining from food—it’s a spiritual discipline that reminds us of Jesus’ teaching: “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matthew 4:4). By limiting our physical needs, we learn to depend more fully on God, who provides for both our bodies and souls.

Fasting also symbolizes our desire to turn away from sin. Just as Adam and Eve’s first sin involved eating from the forbidden tree, our fasting reminds us to abstain from sinful behaviors and focus on spiritual growth.

The Benefits of Fasting

• Deeper Prayer: Fasting lightens our spirit, making it easier to focus on prayer and meditation.
• Compassion for Others: By experiencing hunger, we grow in empathy for those who are poor and hungry.
• Self-Control: Fasting teaches us to control our desires, words, and actions, aligning them with God’s will.

As Saint John Chrysostom taught, fasting from food is important, but fasting from sin is even more critical. This means guarding our thoughts, words, and actions, ensuring they reflect God’s love and grace.

The Prelenten Weeks: Preparing Our Hearts

Before Great Lent begins, the Church provides four Sundays of preparation, each with a unique theme:

1. The Sunday of the Publican and the Pharisee: This Sunday focuses on humility. The parable of the Publican and the Pharisee (Luke 18:10-14) reminds us that pride has no place in fasting or prayer. Interestingly, the week following this Sunday is fast-free, emphasizing that true repentance comes from a humble heart.
2. The Sunday of the Prodigal Son: This Sunday highlights repentance. Like the Prodigal Son (Luke 15:11-32), we are called to recognize our distance from God and make the decision to return to Him.
3. Meatfare Sunday (Sunday of the Last Judgment): This Sunday challenges us to live with love and compassion. The Gospel reading (Matthew 25:31-46) reminds us that how we treat others—especially the poor and vulnerable—is how we treat Christ Himself. It’s also the last day to eat meat before Easter for those observing the Lenten Fast.
4. Cheesefare Sunday (Sunday of Forgiveness): The final Sunday before Lent begins, this day emphasizes forgiveness. The Gospel reading (Matthew 6:14-21) reminds us that our fasting must be sincere, not for show. It’s also the last day to consume dairy before the Fast begins.
   (THIS IS WHERE WE ARE TODAY!)

The Lenten Fast: Rules and Practices

The rules of the Lenten Fast were established by Orthodox monasteries centuries ago and are designed to guide us in self-denial and spiritual growth. Here’s a breakdown of the general practices:

• Weekdays: Meat, dairy, fish, oil, and wine are avoided.
• Weekends: Olive oil and wine are permitted.
• Special Feast Days: Fish, oil, and wine are allowed on certain days, such as the Annunciation (March 25) and Palm Sunday.

The first week of Lent and Holy Week are particularly strict, with some Orthodox Christians observing a total fast on certain days. However, the Church encourages moderation and understanding, recognizing that health, work, and life circumstances may affect how individuals observe the Fast.

Holy Week: The Culmination of the Journey

Holy Week, the week leading up to Easter, is a time of intense reflection and fasting. Each day is marked by special services and readings that recount the final days of Christ’s earthly life.

• Holy Thursday: Wine is allowed in remembrance of the Last Supper.
• Good Friday: A strict fast is observed, commemorating Christ’s crucifixion.
• Holy Saturday: The only Saturday in the year when oil is not permitted.

Easter and Beyond: The Joy of Resurrection

The Lenten Fast concludes with the joyous proclamation, “Christ is risen!” at the Easter midnight service. The following week, known as Bright Week, is a time of celebration with no fasting. For the next 40 days, the Church continues to celebrate the Paschal season, a period of thanksgiving and joy that fulfills the spiritual journey of Lent.

A Prayer for Lent

Throughout Great Lent, the Prayer of Saint Ephraim the Syrian is recited daily, serving as a powerful reminder of the season’s purpose:

“O Lord and Master of my life, take from me the spirit of sloth, faintheartedness, lust of power, and idle talk. But give rather the spirit of chastity, humility, patience, and love to Your servant. Yes, O Lord and King, grant me to see my own sins and not to judge my brother, for You are blessed unto ages of ages. Amen.”

Final Thoughts

Great Lent is more than a tradition—it’s an invitation to draw closer to God, to shed the distractions of the world, and to focus on what truly matters. Whether through fasting, prayer, or acts of kindness, this season offers us a chance to reset our spiritual compass and embrace the love and grace of our Heavenly Father.

As we embark on this journey, let’s remember that the goal isn’t perfection but progress. Each small step we take brings us closer to the joy of Easter and the promise of new life in Christ.

With Much Love in Christ,

Fr. Anthony Savas
Protopresbyter

When Abram was ninety-nine years old, the Lord appeared to him and said, “I am the Almighty God. Obey me and always do what is right.”… God said, “I make this covenant with you: I promise that you will be the father of many nations. Your name will no longer be Abram, but Abraham, because I am making you the father of many nations.” 

Genesis 17:1-6

Dear Brothers and Sisters in Christ,

In the Book of Genesis, God enters into a covenant relationship with Abrahm, as He deems him a partner in glorifying His Name. The Lord promises the prolific flourishing of the Hebrew Race if he can be obedient to God’s commandments and live in righteousness. Upon pious agreement, Abrahm is now called by God, “Abraham.” The former simply meaning “exalted father,” while the latter celebrates Abraham as the “father of the multitudes.” 

Our names are important. Abraham’s name is important because God gave it to him, personally. His name defines his purpose. It establishes his sacred identity. It celebrates his uniqueness within the vastness of the world. Are our name’s really that different?

I would submit that they are not. Our names are fundamental to our identity. They signify our family history, designate our cultural history, are expressions of our parents’ ideals, and the primary means of recognition. 

There is no better way of expressing our respect for another person than to learn his or her name. Correctly addressing an individual builds bonds, breaks down barriers, and opens our hearts. 

Sometimes, this can be difficult. Learning the names of one, or two people is hardly a challenge. But learning the names of many new friends can be intimidating. And for this reason, I have designated tomorrow morning to be our third St. Anna Name Tag Sunday.

The time has come to personalize our parish more lovingly once again. I often hear, “I don’t know half the people I see in church, anymore.” 

How awesome is that?!?

Now is the opportunity to meet half a church worth of new friends, new brothers and sisters in Christ. 

New Members of your Family!!!

So, tomorrow, when you come into the lobby, please take the time to fill out a name tag and wear it proudly. Joyfully let the world know who you are. And just as importantly, read the names of the people you don’t recognize. Go up to them. Extend your hand. Embrace them if their personal bubble isn’t violated. Let them know you notice that they are there. Express your gratitude that the Holy Spirit has brought us all together. Glorify God for our growing parish and welcome those who are seeking what you have already found. This world is full of those who are hungry for community, thirsty for a relationship with the Triune God, longing for the Truth, and seeking out the Ancient Christian Faith.

People are finding these things in Orthodoxy. People are finding these things at St. Anna’s.

I look forward to the multitude of new friendships that will flourish tomorrow. The Lord values and loves each and every one of us. Let us be conduits of that Love.

I would also like to announce another important happening tomorrow. 

We will be distributing this year’s Lenten Reading Challenge Book. I won’t give any information on the book tonight but will joyfully share information about it after the Divine Liturgy. 

The Lenten Reading Challenge is our opportunity to have each household learning and growing from a single resource. Thusly, our entire parish becomes a classroom, a book club, and a chat room. You are sure to enjoy this year’s selection.

Enjoy the remainder of this late evening and be well. 

With Much Love,

Fr. Anthony Savas
Protopresbyter